Isaiah 11:13

11:13 Ephraim’s jealousy will end, ¹ 

and Judah’s hostility ²  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

Isaiah 60:14

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ³ 

Psalms 86:17

86:17 Show me evidence of your favor! ⁴ 

Then those who hate me will see it and be ashamed, ⁵ 

for you, O Lord, will help me and comfort me. ⁶ 

Psalms 86:1

Psalm 86 ⁷ 

A prayer of David.

86:1 Listen ⁸  O Lord! Answer me!

For I am oppressed and needy.

Psalms 3:1

Psalm 3 ⁹ 

A psalm of David, written when he fled from his son Absalom. ¹⁰ 

3:1 Lord, how ¹¹  numerous are my enemies!

Many attack me. ¹² 

Revelation 3:9

3:9 Listen! ¹³  I am going to make those people from the synagogue ¹⁴  of Satan – who say they are Jews yet ¹⁵  are not, but are lying – Look, I will make ¹⁶  them come and bow down ¹⁷  at your feet and acknowledge ¹⁸  that I have loved you.

[11:13]  ¹ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ² tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.

[60:14]  ³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[86:17]  ⁴ tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.

[86:17]  ⁵ tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.

[86:17]  ⁶ tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).

[86:1]  ⁷ sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.

[86:1]  ⁸ tn Heb “turn your ear.”

[3:1]  ⁹ sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).

[3:1]  ¹⁰ sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).

[3:1]  ¹¹ tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).

[3:1]  ¹² tn Heb “many rise up against me.”

[3:9]  ¹³ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁴ sn See the note on synagogue in 2:9.

[3:9]  ¹⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁶ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹⁷ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁸ tn Or “and know,” “and recognize.”